' aAaa nH* 






mm 



TTJ 









^Mm^M^W^Wi 






hMMmfimmn 



Ilibrary of congress. # 



[FORCE COiUEOTION.] __ 

$ 

7aj/ . L 3 C 5 ! 

^_^Q^ I 

I UNITED STATES OF AMERICA. J 



PWJrwS 






Wrnm* 



iSMm 






$s^i 



AAAWaV 



wtohadtnj 






M^^ 






MiMflFTJYi 



":»««»w^ 






'tim* 









* isMS&TO 









ft^A 






■$smw%^rs 












ivv'a* 






aA* aA />■* , • 









**Aa /^ a X" * - 



MM 



,hk^ 






tflffl 



aiflflefl 









CHURCH OF GOD 

1 

DESCRIBED} 

THE 

QUALIFICATIONS FOR MEMBERSHIP 

STATED 5 

AND 

CHRISTIAN FELLOWSHIP ILLUSTRATED ; 

IN TWO 

DISCOURSES. 



By JOSEPH X LATHROP, D.D. 

M nutter of a Congregations!] Church, in J','_ 



THIRD EDITION 




CH ARJ.ES TC 
Prirtxo and sold bv S. ETHERIDGE. 

m 



THE UllUKY 
JO* CONGRESS 

[WASHIWotom 






THE 
NATURE A¥D DESIGN 

OF A 

CHR IS TIAN CHUR CU 



1 Comsr. i. 2. 



Unto the Church of God, which is at Corinth ; to them 
who are sanctified in Christ Jesus, calledto be saints, 
with all that in every place call upon the name of 
Jesus Christ our Lord, both theirs and ours. 

THAT we may better underftand the apoftle's 
idea of a church of God, we mull bear in 
mind that the Corinthians, before the gofpel was 
preached among them, were gentiles carried away 
unto dumb idols, even as they were led. Thofe of 
them who received the dodlrine preached by the 
apoftles, renounced the idolatrous forms and places 
of worihip, and united together to worfhip God 
through Jefus Chi ill, in the manner which the gofpel 
prescribes. These are called a church, which in the 
original language, properly Signifies a select company > 
or an affembly called forth from the reft of mankind for 
fome particular purpofe, more efpecially for the pur- 
pcfe of religious wcrfhip. The church in Corinth 
was that number of perfons, who had come out from 
among their idolatrous fellow citizens for the true 
worihip of God in Chrift 



C 4 ) 

The ^poRle defcribes them, as sanctified in Christ 
Jesus, and tailed to be saints. We cannot fuppofe, 
that by this defcription he intended to reprefent all 
the members of the Corinthian church to be gracious, 
godly perfons : many paffages, in this and his fecond 
epillle to them, import that he thought otherwife ; 
but thefe phrafes rather fignify, that they had been 
called out of the world ? and feparated from others, that 
they might be a peculiar people to God. Tbey were 
called to be holy. The words, sanctified, saints, 
and holy, applied to bodies of men, are ufually to 
be taken in the fame .general fenfe, as christians, 
disciples, and brethren ; to exprefs their visible rela- 
tion and professed charafter, rather than a certain 
judgment concerning their habitual temper. The 
fabbath, the temple, its uteniils, and the ground on 
which it Hood, are called holy, and faid to be sancti- 
fied, becaufe they were feparated from a common to 
a facred ufe. The nation of the Jews, in which, at 
its bell ftate, were great numbers of ungodly men, is 
called holy, as being feparated from other nations, 
for theferviceofthe true God. Mofes fays. Tears 
\ a holy people to the Lord, a peculiar treasure, a king- 
dom of priests. So the chriftian church is called a 
chosen generation, a royal priesthood, a holy nation, 
a peculiar people. The word saints, in many places 
Hands oppofed, not to urlfound Chriftians, but to the 
heathen world, particularly in the paffages which 
fpeak of perfection againft the saints, of miniftering 
. to the saints, and of diftributing to the neceiTities of 
ihe saints ; and in that remarkable paffage which de- 
nominates the children of a believer holy, in diftinc- 
-ion from the children of the unbelieving, who are 
called unclean* 



C 5 } 

The apoftle farther defcribes the Corinthian churcl , 
as confiding ofthofe who call on the name of the 
Lord Jesus Christ ; who own him to be their Lord 
and Saviour, profefs to hope for falvation through him 
and worfhlp God in his name. 

He direetshis epiltIe/3 all, nvbo, in every place, call 
on the name of Christ Jesus the Lord, both theirs and 
ours. In this addreis, he fignifies, that there is a fa- 
cred relation fubfifting among all Chriftians in every 
place, and that, as they profefs fubjedtion to one com- 
mon Lord, fo they ought to maintain communion 
one with another. 

The words of our text will naturally lead us to 
sonfider, 

I. The nature of a church of God. 

II. The end oiiis inftitution. 

III. The relation which children bear to it. 

IV. The qualifications requifite for admiflion in- 
to it. And, 

V. The fellowship, which ought to fubfift among 
■its members. 

I. We are to conlider the nature of a church of 
God. 

Its general nature, as a felefil company, called 
forth from the world, for the worfhip and fervice of 
God, we have already ftated in the opening of our 
text. Some further iliuftrations, however, will be 
ncceffary. 

The church is fometimes diftinguifhed into the r/i- 
visible and the visible church. By the invisible church, 
is intended the whole number of real faints in all pla- 
ces and ages; the whole family in Heaven and 
earth ; thofe whom ChriU will guthc: r In oxifi 



6 ) 



f T 

■" - Ji 



in Heaven. This is thatMou.\-xzioN, the cr- 

iYOTTHE LIVING GOD, THE HEAVENLY JeRUSA- 

i . m, which cofiiifts of an innumerable company of 
angels, the fpirits of jult men made perfeft, and the 
general affembly and church of die firft born, who 
were enrolled in Heaven. By the visited church are 
meant all thofe who have been viiibly dedicated to 
God in Chrift, and have not, by infidelity, herefy, or 
fcandal, cut themfelves off from the lbciety of Chris- 
tians ; or, in tJie words of our apoftle, all ivbo, in 
every place \ call on the name of Jesus Christ oar 
Lord. 

The vifible church is again diftinguifhed into the 
catholic or general church, and into local or particular 
churches. The word is often ulcd to denote all the 
professed people of God in all nations and ages. In 
this large fenfe it is to be underftocd, when Chrift is 
•laid to be made head cf the church, and the church 
is defcribed as fubject to him. The whole; Jewiih 
nation, which was choftn of God, to be a peculiar 
pk to himfelf, is called the church. It is laid of 
Mofes, be was in the church in the wilderness. 

When this people, by their great and increasing 
corruption, were ripening apace for deftru&ion, God 
tint his own Son, the promiied Redeemer to refcue 
iror.i ruin his linking church, and place it on a larger 
anil furer eftablifhment. By his teaching, and the 
miniftry of his ape ftles, who were trained up under 
his immediate discipline, a confiderable number of 
fubjecls were gained over to his kingdom, while he 
was on earth, jufl before his afcenhon, he gave thefe 
apofties a corn million to go forth, and fpread his 
doctrine, and collect fubje£\s among ail nations. 



C 7 ) 

His church, which before ftood on the foundation of 
the prophets, now Hands on the foundation of the 
apoftles alfo, he himtelf being the corner {tone, in 
which both parts of the foundation meet and are 
united. The church was formerly limited to one 
nation, but now it is indiscriminately extended to all. 
In the city of Jerufalem there were many, who, be- 
fore the defcent of the Holy Ghoft, conforted for the 
worfhip of God in Chrift. To thefe were foon added 
multitudes, who continued in the apoitles' doctrine 
and fellowfhip, and in breaking of bread and in 
prayers. They w r ere called the church. After the 
gofpel was fpread to fuch an extent, that it was no 
longer poifible for all the believers to attend the 
worfhip of Gocl in the fame place, particular relig- 
ious focieties, in divers places, were formed for the 
convenience of worfhip, each of which had the name 
of a church. 

These focieties of Chriitiaas, united indifferent 
places for mutual edification in the joint worfhip of 
God, are what we mean by particular churches, in 
diftin£Vion from the catholic or unhersal church. 
Thus the Chriftians in Corinth, 'thefe in Galatia, thofe 
in Ephefus, thofe in Theffalonica, are called a church. 
But as all thefe particular churches received the fame 
gofpel, maintained the fame form of worfhip, and 
profeffed fubjeCtion to the, fame Lord, fo they are 
often considered as cne church. Though we read of 
many churches, yet thefe are only fo many different 
parts of the fame univerfal church. They are mem- 
bers of the fame great body, apartments of the fame 
houfe, provinces of the fame empire. With regard 
to their feveral jurifdiflions and places of worfhip > 
they are diftindt ; but yet one in the main, as they call 



( s ) 

en the fame Jefus, their common Saviour and Lord. 

As there was in the apoftolic times, fo there is now, 
frequent cccauon for new churches to be formed. 
But from the preceding obfervations, it appears, that 
whenever a new church is erected, careful regard 
fliould be had to her communion with other churches, 
as well as to the communion of her own members 
among themfelves ; otherwife the body of Chrift is 
divided, and the bond of peace is broken. 

Among the members of every particular church, 
there is always fuppofed to be a folemn covenant and 
agreement to walk together ill the commands and 
ordinances of Chrift, to watch over one anc: 
in meeknefs and love, and to be fellow-helpers to the 
kingdom of God. The church in Corinth is laid to 
come together into one place. The church in Jeru- 
falem is cautioned not to forsake the assembling of 
ihemsehes together ; and required, to exhort one 
another, and to consider one another, that they may 
provoke to loze and to good works. And Chriftians are 
are enjoined to be subject one to another. 

The covenant between the members of a partic- 
ular church, to walk together in the ordinances of 
Chrift, is of facred obligation ; and when any of them 
have cccafion to remove to another church, they 
fhould do it in a manner confiftent with Chriftian 
order, peace and communion. When a number cf 
Chriftians unite in a new church, ftill they muft con- 
fider themfelves as members of the general body, and 
feek, not merely their own profit but the profit of 
many. 

II. The end for which a church was inftituted, 
and the purpofe for which we are called into it, is what 
we propofed, in the fecond place, to confxder. 



(9) 

Christ's kingdom is not of this world. Asthfi 
nature, fo the defign of it is purely fpifritual ; it is, 
that in the enjoyment of fuitable means we may 
be trained up in knowledge and holinefs ; and thus 
formed to a meetnels for future glory. 

It is faid, the Lord added to the church daily such 
as should be saved. This is not to be underftood as 
importing, that all whojoined themfelves to the church 
were finally faved. There were in that, as there are 
in all ages, many who call Chrifl their Lord, and eat 
and drink in his prefence, but ft ill are workers of 
iniquity. But they are called the saved, becaufe they 
are admitted to the offers and means of falvation. In 
this fenfe alfo, baptifrn is faid to save us ; not as con- 
veying an immediate right to falvation, but as being 
the appointed way of introduction into the vifible 
church, where the means of falvation are afforded* 
In the fame fenfe we are to underfiand thofe paffages, 
where falvation is promifed to whole families on the 
faith of the head. Not that his faith entitles them to 
eternal life, but that it brings them into the vifible 
church, and to the enjoyment of the means of fal- 
vation. Noah, by faith, prepared an ark to the sav- 
ing of his house; the like figure whereunto, even 
baptism doth now save us* 

As without holinefs, none can be admitted into 
God's heavenly kingdom, Christ gave himself for 
the church, that he might sanctify and cleanse it witb 
the washing of water by the word, that he might pre* 
sent it to himself a glorious church, not having spot or 
wrinkle or any such thing ; but ttyat it should be 
holy and without blemish. The church, in our text, 
is defcribed, as confifting of thofe viho are called to be 



C 10 ) 

holy. Chrift has let in his church, teachers for her 
edification, that we might all come in the unity of 
faith and knowledge, to the measure of the stature of 
the fulness of Christ ; and professing the truth in love, 
might groiv up into him in all things. 

Love is a molt important branch of gofpel holincfs. 
Chridians are chosen in Christ, that they might be holy 
and without blame before him in low ; and might 
purify their souls in obeying the truth, through the 
spirit, unto unfeigned love of the brethren. Chrift 
has, therefore, appointed that his difciples, dwelling 
together in focial connexion, and maintaining 
fellowship in religious duties, fhouid increafe and 
abound in love one toward another, and toward all 
men. They are directed to forbear one another in 
love, and keep the unity of the spirit in the bond of 
peace, because there is cue body, or church, of which 
they are all memhevs, and one spirit, one Lord, one 
Jaith, and one baptism. In order to their enjoying 
the grace of God, for their increafe and edification, 
they mull, like the parts of a building, be fitly fram- 
ed into each other, and be builded together for an hab- 
itation of God through the spirit. 

Having illuftrated the nature and defign of a 
church of God, we will now attend to the next pro- 
pofed inquiry. 

III. What relation children bear to the church ? 

This will be neceiTary, previously to our ftating 
the qualifications of adult profelytes. 

When firft the apoftles went forth to preach the 
gofpel, and ereft churches in the^ world, mankind in 
general were in a flate of heathenism, or Judaism ; 
andj either had not heard of the gofpel, or did aot 



( 11 ) 

believe it to be divine. From among thefe, were 
they (o make profelytes to Chriftianity. 

What they required of the profelytes, whom they 
admitted into the church of God, was a profeffed be- 
lief that Jefus was the Chrift, the Son of God, This 
profeffion of faith in Chrift neceflarily implied a prom- 
ife of obedience to him. 

Nov/ as the apoftles admitted adult profelytes into 
the church by baptifm, fo there is fufficient ground to 
believe, that they admitted to this ordinance the chil- 
dren of profelytes, in token of God's merciful regard 
to them, and of their parents' obligation to bring them 
up in the nurture and admonition of the Lord. In 
this general fenfe, the baptifed offspring of believers 
are within the church ; having God's covenant feal 
upon them, and being under the care of thofe who 
have covenanted to bring them up for him. 

As many as are comprehended within God's cove- 
nant, and are the fubje&s of its gracious promifes* 
undeniably belong to the church ; for this is founded 
on the covenant. That the children of profeffed be- 
lievers are within the covenant, is evident from paf- 
fages of fcripture, too numerous to be here particular- 
ly recited. The promife to Abraham was made 
alio to his infant feed, who were to recieve the feal 
and token of the promife, as well as he ; and as 
many as received it not, were faid to have broken 
God's covenant ; and thefe were to be cut off, or 
! excluded from among their people. Had they not 
j been within the covenant, and among the people of 
I God, their want of the feal could not have been a 
breach of the covenant, or an egchiitan from the peo- 
ple. Mofcs fays to the congregation oflfrael, Te 
stand all of you before the Lord your God; all the 



C 12 ) 

men of Israel, your little ones and your wives : that 
ihon shouldst enter into covenant with the Lord thy 
God, that he may establish thee for a people to himself ] 
as he hath sworn to Abraham. Exprefs promifes are 
made to children, as the feed of thofe who are in cov- 
enant, particularly the promife of God's word, and 
of his fpirit. God established a testimony in Jacob, 
which he commanded the fathers, that they should 
make' it known to their children, that the generation 
to come might also know it. Circumcision has 
much the advantage every way, chiefly because to 
them are committed the oracles of God. To Jacob his 
servant, and to Israel his chosen, God promifes, 1 
will pour my spirit on thy seed, and my blessing on 
thine offspring, and they shall spring up as among 
the grass, and as %villows by the water courses. This 
is God's covenant with them who turn from tranfgref- 
' fion in Jacob. My spirit which is upon thee, and my 
words which 1 have put in thy mouth, shall not depart 
out of thy mouth, nor out of the mouth of thy seed. In- 
fants are called the children of the church ; and the 
gentiles are defcribed in prophecy, as coming to the 
church with their children in their arms. All these 
gather themselves together and come to thee ; to Zion, 
God's church, they shall bring thy sons in their arms, 
and thy daughters shall be carried on their shoulders. 
The children of thofe who are in covenant, are diftin- 
guifhed from others as God's children, born unto 
him. God fays to his ancient church, I entered into 
covenant %vith thee, and thou becamest mine ; but thou 
hast taken thy sons and thy daughters, which thou 
hast born unto me, and hast sacrificed them : thou 
hast slain my children. It is foretold, that in the time 
of the church's profperity, the people shall not labour 



c 13 r 

in vain, nor bring forth for trouble, for they are the 
seed of the blessed of the Lord* and their offspring 
with them. The Redeemer is defcribed by Ifaiah, as 
one who shall feed his flock like a shepherd, and shall 
gather the lambs %vith his arms, and carry them in 
his bosom. When he appeared on earth, he com- 
manded that children ihould be brought to him : 
thofe who were brought, he took into his arms, and 
bleffed, declaring |faem fubje6ts of his kingdom. 
But inwhatfenfe are they fuch, if they belong not 
to his church, but to the kingdom of Satan ? When 
Chrift inftituted the ordinance of baptifm, he pointed 
out the fubjecls of it in fuch general terms, as might 
naturally be fuppofed to include children ; and his 
apoflles, who knew how he had ever treated children, 
who had heard his directions concerning them, and 
who could not be ignorant, that, under former difpen- 
fations of the covenant, children were comprehended 
with their parents, muft underftand them to be in- 
cluded in this initruftion, disciple all nations, bap '- 
iizing them. Accordingly, in the firft inftance of 
their adminiftering baptifm, after this commiiilcn, 
they placed the reafoii of it, and the right to it, on a 
bafis which alike fupports the baptifm of believers, 
and of their children. Repent and be baptized fer 
the remission of sins, and ye shall receive the gift of 
the Holy Ghost, for the promise is to you and to your 
children. They confidered the children of believers 
as holy, in diftin£tion from the children of unbelievers. 
And it appears to have been their practice, when 
they baptized a believing houfeholder, to baptize 
alfo his honfehold ; thofe who were I under 

his' government. And it is obferyable, that amoftg 

all the inftances of baptifm, mentioned in the New 
B 



C 14 ) 

TeHament, we fhd not one baptized at adult age, 
who appears to have been born of Chriftian parents ; 
but they were all profelytes fromjudaifm, or from 
heathenifm. 

Our English word church, fignifies the houfe, or 
family of the Lord. It is a well chofen word ; for the 
church is often called, a family ov household. But who 
needs to be told, that children are members of the fam. 
iiy in which they are born ? It i» often called a city, a 
nation, a. people. But who ever imagined that thefe 
terms excluded children ? If a city is incorporated are 
not children members of the corporation, as well as 
their parents? If a privilege is granted to apeople, do 
not children become intitled to it. If a form of gov- 
ernment is fettled ia a nation, do not children come 
under the form. 

You will afk, how can children be brought within 
the church without their own confent ? But as well 
may you afk, how ihould they be born under the gof- 
pel ; or how fliould they be created rational beings, 
without their own confent ? If it is a privilege to enjoy 
the example, inftru6\ion and prayers of good men, 
and to be placed under the care of thofe who are fol- 
emnly bound to give them a pious education, then it 
is a privilege to be born within the church, and to 
receive in childhood the feal of the covenant. 
And will any complain, that God beftows on them 
mercies, before they had confentcd to take them ? 

Certain religious duties are incumbent on chil- 
dren, as fooli as they arrive to a natural capacity to 
perform them. But has not God a right to enjoin 
f ach duties as his wifdom fees fit ? Mull he confult 
his creatures to know what laws he may make for 
them ? Was not the covenant in the plains of Moab 
made with little ones, as well as with the men of If- 



( 15 ) 

rael : With thofe who are not, as well as tfith thofe 
who were then prefent ? Are there rot moral obliga- 
tions which re&lt from our rational nature, and from 
cur place in the creation, as well as from our fpecial 
covenant relation to God ? Shall we conclude that all 
thefe obligations are void, for want of our previous 
confent ? To the validity of contrails between man 
and man, who ftand on the foot of equality, mutual 
confent is neceffary : But God is a fovereign, and 
1 his covenant he commands us,' When he prom- 
ifes us bleffings, and enjoins duties as conditions of 
the bleffings, he ftates to us the tenor of his covenant,. 
and, by his fupreme authority, brings us under the 
obligations of it, whether we have, confented to it- 
or not. 

Now if the children of believers are under the 
covenant, and within the church of God, they ought 
to receive the feal and token of their relation to him % 
to be taught, as foon as they are able to underftand, 
the nature of religion ; and to be ccnfidered, when 
they ccme forward in life, as under the watch of the 
church. They fhould be nurfed at her fide ; and, 
when they have competency of knowledge, fhould be 
invited to her a£tua! communion. If they behave in 
a manner unworthy of their relation, they fhcukl be 
treated with, and exhorted to repentance. If they 
prove contumacious and incorrigible, they are, after 
due patience, to be cut cff from their people. Such 
appears to be the ftate of children. 

IV. We proceed to inquire, what qualifications are 
requifite frr the adnvfixn of adults into the church, 
and for their enjoyment of all gofpel ordinances ? 

The qucftion is twofold : First, What a church 
•tight to require of thofc whom fhe admit* to her 



( 16 ) 

communion r And, Secondly, What qualifications a 
perfon muft find in himfelf tojuftify his coming to the 
communion ? 

The firft queftion is, What a church ought to re- 
quire of thofe whom ihe admits to her communion ? 

The anfwer in general is, She is to require the 
fame as the apofties required. 

Those whom the apofties admitted to fellowship 
with them in breaking of bread, and in prayer, being 
firft inftrudted in the do&rines and evidences of 
Chriftianity, profeffed to believe, that this was a di- 
vine religion. 

The Jews, who were baptized on the day ofpente- 
coft, gladly received the word of the gofpel. The 
eunuch, who was baptized by Philip, declared his 
belief, that Jefus was the Son of God. The heart of 
Lydia was opened to attend to the dodtrine of Paul ; 
and fhe was judged faithful to the Lord. The jailor 
is faid to have believed in God. When the people of 
Samaria believed Philip, preaching the things con- 
cerning the kingdom of God, they were baptized, 
both men and women. 

The churches were enjoined to put away from 
among them thofe wicked perfons who would not be 
reclaimed. We may, therefore, conclude, that fuch 
were not received without aprofeffion of repentance. 

A Christian church is, then, to require of thofe, 
whom fhe admits to her communion, thefe three 
things ; a competent knowledge of the effential doc- 
trines and precepts of religion \ a profeffed belief of, 
and fubjedlion to them ; and a blameiefs converfation ; 
or, where this had been wanting, a profeffion of re- 
pentance. Thefe things are, in the nature of the 



C 17 5 

cafe, neceiTary ; for k is palpably abfurd for a man to 
join himfelf to a Chriftian church, and attend upon its 
ordinances, unlets he underftands the nature, and 
believes the truth of that religion on which it is found- 
ed ; and has fuch a fenfe of its importance, a^to re- 
folve that he will be governed by it. And every per- 
fon of competent knowledge* a good profeflion, and a 
correfpondent life, has a right, in the view of the 
church, to the enjoyment of gofpel ordinances, 
whenever he claims it, 

Whatever may be the opinion cfa church, ccn D . 
eerning the neceffity of faving grace to qualify one, in 
the fight of God, for Chriftian communion, fhe can- 
not juftly exclude the perfon we have defcribed ; be- 
caufe a good profeffion, and a converfation agreeable 
to it. is all the evidence which fhe can have in his fa- 
vor. She can judge the heart only by vifible fruits. 
The controverfy concerning the neceffity of internal 
holinefs, in the prefent cafe, can have no reference to 
the real pra&ice of the church, in admitting members ; 
for whether fhe judges this to be a neceiTary qualifica- 
tion or not, ftill fhe mufi conduct in the lame manner, 
and admit the fame perfons. Namely, thofe, and 
only thofe. who have fnfficient knowledge of the gof- 
pel, profefs a belief of, and fubje&ionto the gofpel, 
and contradifl not that profeffion b}~ an ungodly con- 
verfation. She may, perhaps, think proper to require 
of her members a particular relation of their Chriftian 
experiences. But be this relation ever fo full, ftill it 
is but the evidc nee of words — of a rood profeffion. 
The real fincerity of the heart, after all, is known only 
to him, who feeth not as man fteth. 

A church has no right, en mere Jealousy ^ to tz 
B 2 



C 18 ) 

elude from her communion any one who offers him- 
felf. She muil nrft make it appear, that he is, by igno- 
rance, herefy or wickednefe, difqualified for commun- 
ion. It is not incumbent on him to demonftrate his 
inward grace ; but on the church to prove his want 
of it. The burden of proof, in this cafe, lies wholly 
on the church ; not on the claimant. If one claims 
privileges, the church is not to rektl him, in a fover- 
eign, arbitrary manner, of her own will, without of- 
fering reafons : She is either to admit him, or (hew 
caufe why flie refufes. If (he (hall convict him of 
any difqualification, ftill flie is not to treat him as an 
enemy, but admonifh him as a brother : She is not 
to abandon him at once, but labour for his amend- 
ment. To rejeft claimants, in any other way, than 
by conviftion on fair and open trial, is to fet up a ty- 
ranny in the church, which Chrift has no where war- 
ranted. It is to fhbvert that liberty with which Chrift 
has made us free. The church ought to caution all 
againft hypocrify and diffimulation in their approaches 
to divine ordinances ; but (he is not to affume the 
judgment of men's hearts, rathly intruding into 
things, which fhe has not feen, and which belong only 
to God. 

We are to aim at perfection, both as private chrift- 
ians, and as churches. But we are to purfue this 
aim in a fcriptural way ; not by ufurping God's prero- 
gative, or by excluding from our charity and feliow- 
ihip, all who hope humbly and fpeak modeftiy ; all 
who cannot give the higheft proof of their godly fin- 
cerity ; but by cleanfing ourselves from all filthinefs 
of the flefh and fpirit, and by confidgpng one another 
to provoke unto love and good works. 



( 19 ) 

After all, there will be bad, as well as good, in 
Chriftian foeieties. The kingdom of Heaven is like a 
net cast into the sea, which gathered of every kind; 
end when it was full \ they drew it to shore, and gath- 
ered the good into vessels and cast the bad away. So 
shall it be in the end of the world ; then the wicked shall 
be severed from among the just. 

Having fhewn what a church is to require of thofe 
whom (he admits to her communion, we proceed to 
the fecond queftion, 

What qualifications a perfon muft find in himfelf 
to juftify him in entering into the church, and attend- 
ing on all gofpel ordinances ? 

That we may bring this queftion within a narrow 
compafs, and reduce it to a fingle point, it will be 
neceffary to remove fome things, which have often 
been blended with it, and occafioned much confunon 
in thinking and arguing upon it, 

I. The queftion is not, Whether every perfon ed- 
ucated under the gofpel, is in duty bound to attend 
on all divine ordinances in fome Chriftian church I 
For this is univerfally granted. 

Religion, in all its branches, is indifpenfibly en- 
joined on all men. Chrift calls all men to be his difi* 
ciples, to profefs themfelvesfuch, and to a£t accord- 
ingly, on pain of final rejection from his prefence, 
No man can free himfelf from his obligation to enter 
into the church, any more than he can free himfelf 
from his obligation to prayer, or any other duty. His 
wickednefs may be a bar in the way of his admiifion ; 
but it cannot be an excufe for his voluntary negkft. 
It is abfurd to fuppofe, that one's fins fhculd vacate 
his obligations to obedience. T?u y who apprehend 
that they have no right to the communion of faints, 
ought by no means, to make themfdves eafy in thi 



( 20 ) 

(fate. The command full extends to them; and 
their immediate concern fhould be, to repent of that 
fmfulnefe, which obftru£ls their compliance with it. 

2. The queftion is not, whether one ought to come 
to the communion in an impenitent, unconverted Rate ; 
for no man is allowed to continue in fuch a ftate. 
The fcripture never propofes, or anfwers this queff- 
ion, whether a man may attend on this, or that ordi- 
nance, while he remains impenitent in his fins ? be- 
eaufe it grants no man permiffion to remain fo > but 
commands all men, every where y to repent. It re- 
quires them to perform every duty in a pious and ho- 
ly manner. It allows no negledt of, or hypocrify and 
formality in duty. The man, who calls himfelfa fin- 
ner, is not to imagine, that the fame duties, or the 
fame tempers, are not required of him, as of others ; 
for all are required to be holy in all manner of convtr- 
fation, and to be deeply humble for all the corrup- 
tions of their heart, and errors of their life. But, 

3. It wijl be faid, though no man ought to remain 
in a finful ftate, yet there are many who know them- 
felves to be in fuch a ftate ; many who evidently find, 
that they have no governing regard to God and his 
commands, but are under the prevailing love of fin 
and the world: Now, ought they, while they per- 
ceive themfelves to be in this ftate, to come into the 
church and attend on the holy communion ? 

If any aik this queftion, my anfwer is, it is a quef- 
tion in which no body is concerned. It cannot peffi- 
bly be a cafe of confeience with any man. The per- 
fen here fuppofed is one, who knows himfelf to be an 
habitual finner ; one who has no governing regard to 
his duty ; but is prevailingly bent to wiefcednefs-, and, 
4herefgre ; he cannot be fuppofed to have any confei- 



C 21 ) 

entious (blicitude about his duty in this matter. It 
is abfurd to imagine, he fhould be felicitous to know 
and do his duty here, and yet have no regard to it in 
any thing elie. If in other external acts of duty he 
is influenced by unworthy motives, the fame unwor- 
thy motives, and not a regard to the will of God, 
would influence him in coming into the church. The 
queftion is merely a matter of fpeculation ; it concerns 
no man's practice. One. who lives regardiefs of the 
will of God in general, is juft as regardiefs of it in the 
cafe under confideration. He does not wifh to be 
inftruiVed in the matter, that he may conform to the 
divine will : if he did, he would be as careful to con- 
form to it in things which are already plain. The 
fcripture puts no fuch cafe, for it is not a fuppofable 
cafe, that a man, whole heart is fet in him to do evil, 
fhould have any confcientious fcruples in this point, 
or any other. The proper anfwer to fuch an inquirer 
will be, you are in a moil awful ftate, under the pow- 
er and guilt of fin. So long as you live in fubjec\ion 
to the flelh, you cannot pleafe God, You are ex- 
pofed to everlafting condemnation. Repent, there- 
fore, of your wickednefs, feek God's forgivenefs, and 
henceforward walk in all his commandments and or- 
dinances blamelefs. 

4. The only queftion which can be a cafe of con- 
fcience, and which it concerns us to anfwer, is this ; 
what a serious perfon ought to do, who is in doubt 
concerning his fpiritual ftate ? 

He believes the gofpel to be divine, has fome fenfe 
of its importance, and feels a concern to obtain the 
falvation which it brings. ^ It is his defireto knew, 
and his purpofe to do, the will of God. But flill 
he findg fo many corruptions in his heart, and dc via* 



( 22 ) 

tlons from duty in his practice, that he dares not con- 
clude himfelf in a Rate of grace. If he has hopes, 
they are mingled with painful fears. Now ought 
fuch a perfon to come within the church, and partici- 
pate in all divine ordinances ? Or is he to delay till 
his fears are difpelled ? 

This is the real Rate of the queftion ; and can any 
befit ate what anfwer to give ? 

We have before (hewn, that the purpofe for which 
men arc called into a church ftate is that, in the en- 
joyment of fuitablc means, they may be trained up in 
knowledge and holinefs, to a preparation for future 
glory. And if we have the fame end in attending on 
ordinances, as God had in inftitutmg them, it cannot 
be doubted but we are qualified for the enjoyment cf 
them. If then we can fay, our end incoming to the 
communion is, that we may conform to God's will, 
may be in the way of his bleffing, and may be directed 
and quickened in his ferviee, we are undoubtedly 
warranted to approach it. 

For a perfon to judge whether he may come to the 
communion, the queftion rather is, what are Jus 
prefent views, defiresand purpefes ; than what is the 
habitual ftate of his foul ? The former may be known 
by immediate inward refltdlion : the latter is to be 
difcovered only by a ccurfe of examination and ex- 
perience. 

Let us now attend to the pra£Hce of the apoftles. 

The Jews, w ho affembkd at the temple on the day 
of pentecoft, to celebrate that fcftival, beheld with in- 
dignation, and treated with mockery, the miraculous 
gifts of the fpirit, then bellowed on the difciples of 
Jefus, in confirmation of his divine authority. Peter*. 



C 23 ) 

on thisoccafion, rofe up, and, in a pertinent difcourfe," 
laid before them fuch ftriking evidence of Jefus being 
the promifed Meffiah, that thoufands were convinced 
of their great guilt in rejecting and crucifying the 
Lord of glory, and anxioufly inquired what they mull 
do ? Being told, that they muft repent and be baptiz- 
ed for the remiffion of fins, they gladly received the 
word, and were baptized, and admitted to the apoftle's 
fellowfhip. It is the dodtrine of this fame Peter, that 
believers muft make their calling and election fure, 
by adding to their faith virtue, and to virtue knowl- 
edge, and every other grace. But does Peter tell 
thefe new converts, that, becaufe they had not had 
time thus to prove the fincerity of their converfion, it 
was not fafe to receive baptifm, and enter into the 
church ? Does he advife them to wait a while till they 
could manifeft the reality of their repentance by its 
fruits ? No, he admits them'to fellowfhip immediate- 
ly ; but with this important caution, save yoarsehes 
Jrom this untoward generation. 

In the fame manner the apoilles conducted in the 
baptifm of Cornelius, the people of Samaria, the Jay- 
lor, Lydia, and the Ethiopian Eunuch. 

Had they confidered affurance, as a qualification 
neceffary to juftify perfons in coming into the church, 
would they not, on thefe occaiions, have cautioned 
their .profelytes againft receiving baptifm immediate- 
ly ? Would they not have advifed them to a greater 
trial of themfelves than could have been made in a 
few hours ? 

It cannot be pretended, that thefe profelytes had a 
certain knowledge of their own fincerity. Much lcfs 
can it be fuppofed, that the apoftles knew them to be 
fcur.c 1 converts. They knew n\m J s hearts no other- 



( 24 ) 

wife 5 than we may know them, by view of what ap- 
pears in their lives. They could only, hence, form a 
rational judgment, a charitable preemption. The 
difciples at Jerufalem believed not Paul to be a difci- 
ple, nor did even the apoltles venture to receive him 
as fuch, till they had evidence from the teitimony of 
Barnabas. Yea, we find in fa6l, that they admitted 
into the Chriftian church many, who afterward ap- 
peared to be ungodly. Simon, the forcerer, is a re- 
markable inftance. We learn from Paul's epiftles, 
that in moil of the churches to which he wrote, there 
were great numbers of unfound profeifors. The apof- 
tles, therefore, did not know, that all, whom they re- 
ceived into the church, were favingly converted ; for 
it is manifeft, that many of them were not fo. And 
fince they received new profelytes, whofe fincerity 
muft, at prefent, be doubtful to themfelves, as well as 
others, without the leaft intimation of a necefiity of de- 
laying for the removal of doubts, we may with great 
fafety, conclude, that a fcrious perfon, who believes 
the gofpel, and defires to be found in the way of duty, 
and of the divine bleffing, though (till in doubt con- 
cerning the gracious fmcerity of his heart, has a right 
to come to the communion of the church. 

And indeed, if Chriftians were to delay, till all 
their doubts were removed, I am afraid few would 
come to it at all. And perhaps thefe few would not 
be of the better fort. While the feif confident hypo- 
crite drew near, the meek, the modeft, the humble, 
would ftand afar off. 

The members of the church in Corinth, as we 
learn from Paul's firft letter to them, ran intomoft 
fcandalous diforders in their attendance on the Lord's 
fupper. They behaved in fuch a riotous manner, as 
made it evident that they difcerned not the Lord's 
bodv ; difUnguixhed not this ordinance from a com- 



C 25 J 

rson meal, or even from a Pagan feftival. One took 
before others his own fupper ; and one was hungry t 
having eaten nothing before he came to it ; and anoth- 
er was drunken, having indulged to excefs there ; and 
the poorer members were defpifed. This unworthy 
partaking the apoltle rebukes in the fevered terms ; 
and warns them, that they were eating and drinking 
judgment to themfelves, of which they had melan- 
choly proof in the ficknefs and mortality which had 
been fent among them. 

But what advice does he give them in the cafe ? 
Does he direct them to withdraw from the Lord's ta- 
ble ? No, he fhews them the danger of coming in this 
manner, and exhorts them to come better prepared 
and difpofed. Let a man examine himself , and so let 
him eat. He does not fay, let a man examine 
himfelf and withdraw ; but let him examine and 
partake. And when ye come together, tarry for one 
another ; arid if any man hunger, let him eat at heme, 
that ye come not together to condemnation. This pat 
fage, far from being a juft ground of difcouragement, 
proves the point which we have ftated, that fuch as 
have a defire to comply with a divine inilitution, are 
not to delay, on account of their humble doubts con- 
cerning their converfion. If the fear of unworthy 
partaking were a reafon for not partaking at all, as 
well might the fear of praying, or reading and hear- 
ing the word, in an unworthy manner, be a reafon 
for omitting thefe ; for it is evident that the feripture 
enjoins the fame temper of heart in these duties, as 
in that. The truth is, we are required to attend on 
every ordinance with godly fincerity ; and a fufpicion 
of our infmcerity is not an excufe for negleel ; but a 
reafon for examination, repentance and amendment. 

Some perhaps will fay, for jfome have laid, we have 
C 



C 26 ) 

fenfible defires to approach to God in all his ordinan- 
ces ; but there may be defires which are not gracious ; 
and we fear ours are fuch ; we, therefore, dare not 
approach, for we think lefs guilt is incurred by abilu 
nence, than by attendance. 

But confider, God requires your attendance ; and 
you rauft either attend or forbear, comply or refufe : 
There is no medinm : and certainly there can be no 
more grace in your fears, than there may be in your 
desires. If your defires to attend an ordinance are 
not fpiritual, neither can the fears, which reftrain 
you from attending, be called fpiritual : You can, 
therefore, be no. better accepted in your negleft, than 
in your compliance ; for you act on no better prin- 
ciples in the former, than in the latter. 

It is vain to inquire, in what way you (hall contract 
leaft guilt : Your bufinefs is not to contrive how you 
can fin at the cheapeft rate : Your care fliould be not 
to fin at all. 

If you fay, you decline the communion through 
fear of offending God ; examine whether you are not 
deceived. Are you as confcientious in every thing 
elfe, as you would feem to be in this ? Are you as 
much afraid to offend God in other matters, as you 
pretend to be in this ? If you allow yourfelves in any 
fin, or in the negleft of any duty, be affured it is not 
the fear of offending God, but fome thing elfe, that 
hinders your approach to his table. But if you really 
have fuch a fear running through all your conduct* 
and operating in all your deliberate alliens, you have 
a very good evidence of your right to the holy commu- 
nion: for, in all aftsofworihip, you ferve God accepta- 
bly, when you ferve him with reverence and godly fear* 

The man found at the marriage feaft without a 
wedding garment, fell under the awful cenfure of the 
king, who commanded that he fhoukl be bound and 
call into cutter darknefs. 



( 27 ) 

Will you fay then, it is the fafer part not to come 
to the marriage feaft at all, left being found unwor- 
thy, we (hare the fate of this gueft I Remember, they 
who made light of the king's invitation, andrefufed to 
come to his fon's marriage, were treated with no more 
lenity than the unworthy gueft. He fent forth his ar- 
mies and deftroyed them, and burnt up their city. 
What then fhall we conclude ? Why, that a wicked 
man is fafe no where. He who will not forfake ini- 
quity, is fecure neither in the church nor out of it. 

The crime of this gueft was, not that he was 
found at the feast : but that he was found unsuitably 
attired. The fame dirt and rags would have been of- 
fenfive elfe where. 

The fervants were ordered to go out into the high- 
ways, and call to the marriage as many as they found ; 
and they accordingly gathered together both bad and 
good. The man, you fee, was a poor beggar, called 
into the king's home, from out of the ftreet. How 
fhould he obtain a wedding garment ? He had none 
of his own. He muft come to the king's houfe to re- 
ceive one ; for there was clean raiment, as well as 
meat and drink. Where then lay his great crime ? 
Surely not coming in to the king's houfe, for he was 
bidden to come ; and fuch as refined were deftroyed ; 
but in fitting among the guefts in his ragged and de- 
filed condition, and refufing to wear the pure raiment 
provided for him. And fuch will be the condemnation 
of falfe profeftbrs at the laft day ; not fimply that they 
have come within God's church, and attended on his 
ordinances ; but that, while they have fat under the 
gofpel difpenfation, made a good profeflion, and en- 
joyed all the means of holinefs, they have contin- 
ued in the love and practice of their fins ; that while 
they have heard Chrift teach in their ftreets, and have 
eaten and drunk in his prefence,they have been work- 



C 28 ) 

ers of iniquity. We are not to imagine that wemayfafe- 
ly work iniquity, if we will only keep out of the church. 
Such will be condemned wherever they are found. 
The kingdom of God is come nigh to us ; his word 
and ordinances are given to us. We cannot place 
ourfelves in the condition of heathens, if we would ; 
for God has placed us in a very different condition. 
The light has rifen upon us ; the word of falvation is 
fent unto us. And now what choice fhall we make I 
If we treat God's ordinances with utter contempt,' we 
are condemned ; if we attend upon them in fuch a 
manner as to receive no benefit from them, ftill we 
are condemned. Our only fafety then is, to profefs 
the gofpel, and obey it ; name the name of Chrift 
and depart from iniquity ; this is* to- come to the mar- 
riage fupper, and put on the wedding garment. 

Let us fear left we receive the grace of God in 
vain. Let us beware left our privileges, inftead of 
being the means of our falvation, ferve only to aggra- 
vate our final condemnation. 

You fee how the cafe ftands. All are required to> 
come within God's church, and attend on his appoint- 
ed ordinances ; and none are aiiow r ed to do this in a 
hypocritical and ungodly manner. 

Your duty lies plain before you ; ftudy no eva- 
fions ; God 5 s commands are exprefs ; your obliga- 
tion to obey is indifpenfible. Attend on the ordi- 
nance in queftion, and every other, as you have op- 
portunity ; keep in view the end of their inftitution, 
which is the promotion of faith and purity. Imagine 
not that ordinances operate by a kind of charm, to do 
you good without making you better ; you will only 
be accepted in hearing Chrift teach, and in eating in 
his prefence, when you alio depart from iniquity. 
For his kingdom is not merely meat end drink, out 
righteousness andpeace^ and joy in ike Holy QhosU 



CHRISTIAN FELLOWSHIP. 



1 Corin. i. 2. 



Unto the church of God, which is at Corinth ; to them 
that are sanctified in Christ Jesus, called to be saints, 
with all that in every place call on the ?iame of 
Jesus Christ our Lord, both theirs and ours. 

WE have already confidered the nature of a 
Chriftian church ; the purpose of its infti- 
tution ; the relation of children to it ; and the qualifi- 
cations neceffary to an attendance on its ordinances. 

What now lies before us is, 

V. To explain that fellowship, or communion, 
which does, or ought to fubfift among profeffmg 
Chriftians, whether in the fame or in divers churches. 

To this fubje£t, we are led by the laft claufe in our 
text ; Grace and peace to the church of God in Corinth \ 
with all who, in every place, call on the name of Jesus 
Christ our Lord, both theirs and ours. 

We -are here taught, that, as all Chriftians, in 
whatever place they may dwell, or may worfhip, are 
difciples of the fame Lord, and call on God in the 
name of the fame Mediator ; fo there is an important 
relation, and ought to be a facred fellowfhip among- 
them. 

For the illuftration of this matter, I would obferve, 

I. There is a virtual fellowship or communion 

among all true faints, whether near or remote : 

whether known or unknown to each other. They 

D 



( 30 ) 

are all engaged in the fame defign, united in the (lime 
intereft, and partakers of many of the fame things. 

This is the ftnfe in which the word is moft fre- 
quently ufed in fcripture ; and this is analogous to the 
fenfe which it ordinarily bears in common life. Par- 
ticularly, 

Real faints have fellowship in the gospel. They 
have received one and the fame rule of faith and prac- 
tice. Though they may differ in their opinions con- 
cerning fome particular things contained in the gofpel, 
yet their fentiments in the elfential dc£trines and pre- 
cepts of it, are the fame. 

They have received one eemmon faith ; like prec- 
ious faith. Though their fiiith may differ in its extent 
and degree, yet, in its obje£t, nature and influence, it 
is one and the fame. The obje6l of it is divine truth ; 
the nature of it is receiving the love of the truth ; 
the influence of it is purifying, the heart. 

They are all formed to the fame holy temper. 
They are renewed after the image of God ; are joint 
partakers of a divine nature. There may be great va- 
riety in the time, manner and circumftances of their 
renovation, and in the ftrength and degree of the 
Chriftian temper ; but holinefs, in its general nature, 
is the feme in all. It is a conformity to God's moral 
charafter. 

They are all partakers of the fame divine spirit. 
There are diverfities of gifts and operations ; but it is 
the lame fpirit that worketh all in all Hence the a- 
poftle {peaks of the fellowship of the spirit, and the 
communion of the Holy Ghost. 

They are engaged in the fame good work ; in the 
fame great design. They are working out their fel- 
vation, and promoting in their refpe&ive places, the 



C 31 ) 

intereft of Chrift's kingdom. They are fellow labour, 
ers in the fame fervice, the fervice of God and their 
own fouls. They are fellow workers in the fame ho- 
ly calling. They are fellow foldiers in the fame fpir- 
itual warfare ; fighting againft the lame enemies, fin, 
faran, and the world ; applying the fame armour, the^ 
inield of faith, the helmet of hope, the breaftplate of 
ri/nteoufnefs, and the fword ofthefpirit; and they 
aft under the fame leader, Jefus the captain of their 
falvation. 

Tkly have one common Interest. They have a 
joint intereft in the bleffed God ; for there is one God 
and Father of all, who is above ail, through all, and 
in them alL They bear the fame relation to Jefus 
Chriit ; for there is one Lord and Saviour, by whom 
are all things, and they by him. There is one com- 
mon Falvation, in which they all are fearers. They 
are all juftified by the fame atonement, wafhed in the 
fame blood, fan&ified by the fame grace, and faved by 
the fame interceffion . They have an intereft in the 
fame promifes, and a title to the fame inheritance. 
They are called in the fame hope, and are joint heirs 
of the fame glory. They are fellow r citizens with the 
faints, and of the houfehold of God. 

In thefe refpe£ts, there is a fellowfhip among all fin- 
cere Chriftians. In many of thefe things, faints on 
earth have communion with thofe in Heaven. 

Oxe connot but remark here, how diverfe this fel- 
lowfhip is, from that which feme boaft of; a mutual 
sympathy, or fellow feeling, between sincere Chris- 
tians, by which one immediately perceives the grace, 
and knows the character of another. The fcripture 
never ufes the word fellowship in this fenfe, nor does 



( 32 ) 

it fpeak of any fuch thing in other terms. It is cer- 
tain, that the apoftles and firft Chriftians were not 
acquainted with fach a fympathetic intercourfe of 
fpirits. If they were, why did not the eleven difciples 
difcern, that Judas was a hypocrite > Why did not 
the Chriftians of Jerufalem believe Paul to be a difci- 
ple ? Why did not they [feel his graces, when, after 
his converfion, he eiTayed to join himfelf to them ? 
Why could not the apoftles themfelves be fafcsfied of 
his converfion, without the teftimony of Barnabas ? 
What occafion was there, that Chriftians fhould car- 
ry with them letters, of commendation, as we find 
they did, when they travelled to places where they had 
not been known. 

As the'gofpel knows'no fuch correfpondence of heart 
between Chriftians; and never once ufes the word 
feilowfhip, or communion in any fuch fenfe, it is a 
perverfion offcripture, as well as reafon, to pretend to 
Rich a thing now, and call it by a fcripture name. I 
proceed to obferve, 

2. Besides the virtual communion, before de- 
scribed, among fmcere Chriftians, there is an actual 
communion among thofe who are known to, and have 
intercourse with, one another. This confifts in mu- 
tual regards and good offices. 

The good Chriltian extends his benevolence to al]^ 
to ftrangers, heathens and enemies ; and, from this 
principle, fhews kindnefs to all, as far as their occa- 
fions require, and his circumftances permit. But 
for them who appear to him in the char after of faints, 
he has a love, not only of benevolence, but alfo of 
efteem and approbation. He wiflies well to all, 
whether good or bad ; but he values men chiefly ac- 
cording to their virtuous converfation. While he is 
difpofed to do good to all, he reckons himfelf under 



( 33 ) 

fbme fuperior obligations to theft who are of the 
houfehokl of faith. He delights in the faints as the 
excellent of the earth, and is the companion of them 
who fear God. He loves the brethren, and fuch he 
efteems ail Chriftians, whether they belong to the 
fame fociety with him, or to another, He confines 
not his regard to thofe of his own feci, or his own 
particular community ; but, like the apcftlcs, extends 
it to all Who, in every place, ca ] l on the name of Jefus 
Chrift, their Lord, as well as his, and the common 
Saviour of them who believe, 

In order to the exercife of true Christian love, it is 
not necefiary to knew the fmcerity of men's hearts. 
It is enough that, by their proftffion and ccnverlaticn, 
they appear to us in the character of Chriftian breth- 
ren, ': usreafcnabl i to 
think they hav^ v, in a proper le 
have this actual fellowship with c is not a iln- 
cere Chriitian ; and may not have it with one wmo 
is Inch. So long as Judas appeared in the character 
ofadifciple, his brethren had fellowfhip with him; 
they efteemed him, placed confidence in him, and 
even thought him better than themfelves ; : but with 
Paul, the difciples at Jerufaiem had not this actual 
fellowfhip ; they confided not in him, nor believed 
him to be a difciple, till he produced fome proper 
evidence of a change in his fentiments and practice, 

3. There is alfo a special communion, which 
does, or ought to take place among thofe Chriftians" 
who are united in the fame particular church, or relig- 
ious fociety. 

As they have explicitly covenanted together for 
fecial worfnip and common edification, fo they are un- 



C 34 ] 

der peculiar obligations to each other, unitedly to pur- 
fue this important purpofe. 

This special communion principally confifts in a 
joint attendance on the ordinances of Chrift. 

It is fak! of thofe who received the word preached 
by Peter, on the day of pentecoft, that they continued 
stedfast in the apostle'' s doctrine and fellowship, and 
in breaking of bread and in prayers. Toey -were 
together, and continued daily with one accord in the 
temple ; praising God. The apcftle to the Hebrews 
exhorts the profeffors of religion, that they consider 
one another, to provoke to love and good works, not 
forsaking the assembling of themselves together. 
St. Paul (peaks of the Corinthian believers, as com- 
ing together in the church, and into one place. He 
reprefents the whole church as coming together in one 
place, for breaking of bread, for focial prayer, and for 
attendance on the preaching of the word. Thefe ex- 
preffions teach us, that the members of a particular 
church ought to walk together in the ordinances, and 
unitedly to attend on the ftated worfhip of God, as 
they are able, without unneceffary neglect. And, 
indeed, it is included in the very idea of a particular 
church, that they worfhip God together, at the lame 
time, and in the fame place. The apoftle directs the 
Corinthians, when they come together, to tarry for one 
another ; for which furely there could be noreafon, if 
they might difperfe here and there, and fome worfhip 
in one place, and fome in another, and fome no 
where. 

Thb acceptablenefs of worfhip, indeed, depends 
not on the place where it is performed. But it much 
depends on afpirit of peace and union among the wor- 



C 35 ) 

fhippers. For this reafon, the church is to come to- 
gether into one place, that there may be no (chiim, 
but all her members may with one inind, and one 
mouth glorify God. They mull be builded togeth- 
er, that they may become an habitation of God 
through the fplri f ; muft be fitly framed together, that 
they may grow into an holy temple in the Lord* 

There may be frequent occafions for the members 
of the fame church to meet for fecial worfhip in 
different places, and even in private houfes. Paul, 
when he abode in Ephefas, preached and taught 
both publicly, and from houfe to houfe. We are not 
to imagine a temple, or public houfe, fo peculiarly 
facred, that divine worfhip can no where elfebe 
ufeful to men, or pleafing to the Deity, The private 
meetings of chrifuans, conduced with a real view to 
peace and edification, are much to be commended. 
But when any of the members of a church withdraw 
from the ufual place of worfhip, and affemble elfe- 
where, either with an intention to caufedivifion, or in 
a manner which tends to it, they violate the order of 
Chrift's houfe, and interrupt the communion which 
ought to fubfift in it. Though Paul taught from 
houfe to houfe, yet he approved not thofe teachers, 
who crept into houfes to lead the fimple captive, and 
difturb Chriftian fellowfhip. Ke warns Chriftians to 
mark and avoid thofe who caufe divifions, for fuch 
ferve not the kingdom of Chrift, but their own private 
defigns. One great end of focial worfhip is peace and 
union ; and it ought always to be conducted in a 
manner which tends not to defeat, but promote this 
end. It is not the facrednefs of one place rather than 
another, but the common edification, which obliges 



C 35 ) 

the whole church to come together in one place. The 
members no longer walk in fellowftiip, than they thus 
unitedly attend the (acred orders of Chi lie's houfe. 

Among divine ordinances, the Lord's supper de- 
ferves particular attention ; for one mam d diis 

was to be a mean of bi otherly comn 
and drinking together, at the fame table, is a natural 
a£t of fellowftiip* Doing this at the Lord's table is 
an aCi oi tan fellcwfhip. The cup which we 

bless, ana the bread which we breaks is the communion 
of Christ's blood, and of his body : and by our joint 
participation of them, w r e acknowledge ourfeives to be 
one family, the children of one parent, the difciples cf 
one Lord. We being many are one body, and one 
bread, or loaf ; for we are all partakers of that one 
loaf. This ordinance is aiove feaft, and ought to be 
kept, net with the leaven of malice and wickedness, but 
with the unleavened bread cf sincerity and truth. No 
trifling caufes fhould divert or detain us from it ; and 
no evil paffions accompany us in it. 

And here I cannot but take notice of a pra6lice too 
common among the profefibrs of religion ; their with- 
drawing from the Lard's table, because a particular 
brother has injured, or offended them ; for ft hich I 
find no foundation in the gofpel. We are, indeed, 
to withdraw from every brother who walks disorderly. 
But how ? By breaking up the communion ? No, 
but by putting a%vay the wicked person from among 
us ; and by purging out the old leaven, that we may 
be a new lump. We may think our brother unwor- 
thy of the privilege which he affumes ; but (hall his 
unworthinefs deprive us of the privilege ? We arc, in 
proper feafon, to take the mealures prefcribedin the 
gofpel, for his reformation ; but, in the mean time, 



C 37 ) 

we are neither to abfent ourfelves from the table, nor 
to forbid his attendance ; for we can juftly exclude 
him only by conviction in a regular procefs. If the 
cafe is lb circumftanced, that fufficient evidence for 
his conviflion cannot be produced, he mull be left to 
the judge of all men. Whatever our opinion may be 
of his guilt, we are not to withdraw on account of his 
attendance. Judge nothing before the time. 

You will fay, Charity is necessary in our attend- 
ance at Christ's table, but with such a brother, how 
can we sit down in charity ? People often confound 
themfelves in this matter, by their partial notions of 
charity. If by charity were intended an opinion of 
others as good Chriftians, you could not fit down in 
charity with thofe of whom you thought otherwife. 
But where do you find this defcription of charity ? or 
where is this good opinion of all your fellow commu- 
nicants required, in order to your fitting at Chrift's 
table ? It is the effect, not the effence of charity, to 
hope all things. If you have a benevolent, meek, for- 
giving temper toward thofe whom you think not to 
be true Chriftians, you can fet down in charity with 
them ; for this is the fcriptural idea of charity. If 
you remember a brother hath ought againft you, go 
and be reconciled to him. If you have ought againft 
a brother, go and tell him his fault. If he repent for- 
give him ; if he repent not, ftili indulge no rancor nor 
hatred in your heart. Thus fit down at the feaft in 
charity, in kind affeclion, to your brethren and to all 
men. 

Perhats fome will fay, l We withdraw from the 
table when a brother has injured us, Ixcaufe his pres- 
ence awakens in us unfuitable paffions.' 



( 33 ) 

But remember, the indulgence of malevolent paf- 
"fions is your fin; and. you -are not to abfent your- 
felves from communion, but to dffmifs them ; and fo 
keep the feaft in fincerity and love. Malice and ill- 
will indulged in the heart are wrong, whoever is the 
object, whether a brother, or a heathen. And on this 
plea, you might as well withdraw, when the latter, as 
when the former had done you an injur}'. 

Consider alfo, you were required to pray, and to 
hear the word, with the fame charity which is re- 
quired in the fupper. When you stand praying, you 
are to /org he if you have ought against any man. 
And you are to lay apart all guile, malice a?id envy ; 
and thus to desire the sincere milk of the pord; Yttevo- 
ing it with meekness. Your plea, therefore, might as 
well be urged for neglecting public worfhip, or even 
family prayer, be fure, if the offender happens to be 
prefent, as for abfenting from the fupper. 

The truth is, you are never to excufe yourfclves 
from a£ls of duty, on account of evil paflions working 
in you ; but immediately to war againft them. 

It will be afked, How can I have communionwith 
a church, while she tolerates ungodly and scandalous 
members ? 

But let me alk you, my friend, does flie tolerate 
them : If (lie does, whofe bufmefs is it to take the 
firft ftep towards re£hfyingtfae difordtr ; It is yours, 
as much as any man's. It is yours principally. You 
pretend, that you fee fuch perfons in the church. 
Others perhaps fee them not, or have not evidence 
againft them. Have you reproved them ? Have you 
taken a brother or two to affift you : Have you brought 
your complaint to the church ? If you have done none 
01 thefe things, you are the moil reprehensible of any 



C 32 ) 

member ; for you fee the fin, and expofe it not. Go 
firft, and do your own duty. You can have no prts 
tence for withdrawing, till you know that the church 
a61ually tolerates vicious characters j and this you 
cannot know till you have taken the meafures which 
Chrift enjoins. 

But though I may think a church to be, in the 
main, a true church, yet if I fee errors in her, ought 
I not to teftify againft them by withdrawing from 
them ? By no means. Your withdrawing is no tes- 
timony againft her particular errors ; it is only a gen- 
eral, indifcriminate charge. It Signifies that you are 
difpleafed at Something ; but points out nothing. You 
are to commune with her ; but not adopt her errors ; 
then your condu6l will fpeak an intelligible language. 
Chrift teftified againft the errors of the Jew ifh church, 
and laboured for her reformation ; but ftill he held 
communion with her as a church of God. Let his 
example be your rule. 

This leads me to obferve farther, that fpecial fel- 
lowship among the members of a particular church 
muft include mutual watchfulnefs, reproof and ex- 
hortation. 

As Chriftians, in the prefent ftate, are but imper- 
fect, one end of their covenanting and affociating to- 
gether is, that they may aiford mutual affiftance in the 
great concerns of religion, and be fellow helpers in 
the work of their common falvation. Accordingly, 
they are required to confider and admonifh, comfort 
and encourage one another, as there is occafion ; to 
be all fubje£t one to another, and to be clothed with 
humility. By virtue of our ipecial relation, as mem- 
bers of one church, we are to rebuke our brethren^ 



( 40 ) 

and not fuffer fin upon them, Thofe who offend, 
we are firft to addrefs in a more private manner : 
them who are deaf to private expoftulations, we are 
to bring before the church ; fuch as contemn the 
counfels of the church are to be cut off from her com- 
munion ; but the penitent are to be reftored in the 
fpirit of meeknefs. Once more. 

Our fpecial fellowship requires mutual candor, 
condefcenfion and forbearance. 

We are to confider ourfelves, and our brethren, 
not as fmlefs, but imperfect beings, attended with in- 
firmities, fubje£t to temptations, liable to offend, and 
to be offended* While we are cautious not to give 
cffence by doing things grievous to them, we fhould 
make all reafonable allowances for them, when they 
do things grievous to us. We fhould neither ftifRy 
cppofe, nor zealoufly urge indifferent matters. We 
fhould not feverely animadvert on fmaller faults, nor 
magnify accidental failings into heinous crimes ; but 
give every one ? s condu6l the moft favourable turn it 
will bear. Such is the apoftle's advice. We that 
are strong ought to bear the infirmities of the weak, 
and not to please ourselves. Let every one of us please 
his neighbour for his good to edification. Him who is 
weak in the faith receive ye ; but not to doubtful dispu- 
tation. Let us not judge one another ; but judge this 
rather, that no man put a stumbling block in his 
brothers way. Be of the same mind one toward anoth- 
er. Condescend to men of low estate. Let no man 
seek his own, but every man another's wealth. Fol- 
low the things witch make for peace and edification. 
Let all your things be done with charity. 

4 The laft branch of Chriftian fellowfhip, which I 
fhall mention, is that which ought to fubfift among 



( 41 ) 

different churches ; among all who, in every place, 
call on the name of our common Lord. 

As all Chriftian churches are united under, and 
fubjecl to one head, fo they are members one of 
another, and therefore ought, like the members of the 
natural body, to preferve a reciprocal intcrcourfe. 
The apoftle fays, As the body is one and hath many 
members, and all the members of that one body, being 
many, are one body ; so also is Christ. For by one 
spirit are we all baptized into one body, whether we be 
jfews or Gentiles ; whether we be bond or free. Care, 
therefore, fhould be taken, that there be no schism, 
er division in the body, but all the members should 
have the same care one for another. 

A particular church ought to confider herfelf, not 
as an unconne&ed fociety, but as a part ofChrift's 
general kingdom : her care muft not be confined to 
herfelf, but extended to her filter churches : She is to 
feek, not merely her own profit, but the profit of 
many. 

Some diverfity of fentiment and practice may take 
place in different churches, and yet all remain true 
churches of Chrift ; as there may be divers opinions 
among the members of the fame church, and they 
ftill be real chriftians. We are neither to reject a 
church, nor to exclude a particular Chriftian from 
our fellowfhip, for fuppofed errors, which appear not 
to be of fiich a nature and magnitude, as to fubvert 
the foundation of Chriftianity. Our apoftle teaches 
us, ' that we are to regard al! as our fellow chriftians, 
and all churches as lifter churches, who, in every 
place, call on the name of Jtfus Chrift our Lord, both 
theirs and ours ; who profeft one body, one (pirifj 



( 42 ) 

and one hope of their calling ; and who hold the fame 
head from which all the body is knit together. In a 
word, he cautions us, that ' we reje£l not thole whom 
God has received.' If we know a particular church, 
in which errors are admitted, we are to afford our 
affiftaace for her amendment. But fo long as we be- 
lieve God owns her, by continuing to her his word 
and ordinances, and bleffing them for her fpiritual 
benefit ; it is arrogance, it is impiety, for us to difown 
her. We have no warrant to withdraw our fellow- 
ship from a church, unlefs fhe has effentially depart- 
ed from the gofpel ; or impofes on us terms of fel- 
low fhip, which w T e cannot in confcience comply with. 

If it be afked, in what a£tions different churches 
.are to have fellowfhip ? I anfwer ; 

They ought occafionally to commune with each 
other in the word, prayer, and breaking of bread ; to 
admit each other's members to occafional commun- 
ion with them ; to recommend their own members 
to other churches, into whofe vicinity they may re- 
move ; and to receive members of other churches on 
their recommendation. When Apollos paffed from 
Ephefus into Achaia, the brethren in Ephefus wrote 
to the difciples in Achaia to receive him. When 
Phehe went from Cenchrea to Rome, Paul wrote to 
the Roman church, that they fhould receive her in 
the Lord, as becometh faints. 

Churches are alio to have fellowfhip, by mutual 
counfel and advice, when difficulties arife. 

Though no church, or number of churches have 
an abfolute jurifdi6tion over other churches, yet they 
fhould always be ready to afford help and affiftance, at 
the requeit of filler churches } as occasions may re- 



C 43 ) 

quire. We find in the hiftory of the A6ls, that the 
church of Antioch, on a difficulty which arofe there 
relating to circumcifion, lent Barnabas and Paul, and 
certain others with them, to Jerufalem, to confult the 
apoftles and elders of the church there, and to afk their 
advice upon the matter. When thofe meffengers from 
Antioch came to Jurufalem, they were received by 
the apoftles and elders, and by the church. And 
when the apoftles had determined the matter in quef- 
tion, they, together with the church, fent meflengers, 
and by them, a letter to the Antiochean and other 
churches in the vicinity, declaring their opinion and 
advice in the cafe referred to them. 

This example, as well as the reafon of the thing, 
fiiews the propriety and necefiity of mutual affiftance 
among churches by counfel and advice, in order to 
the common edification and comfort, 

I have now diftindfcly illuftrated the feveral matters 
propofed to your confideration. Permit me, before 
I conclude, to point out to you the proper improve- 
ment of this fubje£t. 

We who have made an open profeffion of religion, 
and have joined ourfelves to the church of God, with 
an explicit engagement to walk together in his com- 
mandments and ordinances, are now called upon to 
confider the obligations we are under, and the duties 
efpecially incumbent upon us. 

1. Let lis be well fettled in the principles of that 
religion which we profefs. 

We are called into a church Rate, that, being edifi- 
ed in the faith and knowledge of the Son cf God, we 
maybe no more children, carried about with every 
wind of do&rine, by the flight of men, and the cun- 



C 44 ) 

nlng craftinefs wherewith they lie in wait to deceive. 
Jefus Chrift is the fame yefterday, today, and for 
ever. His gofpel is ever the fame ; not variable like 
the humors and opinions of men. Therefore, be ye 
not carried about with divers and ftrange doctrines, 
as if religion was fometimes one thing, and fometimes 
another. It is a good thing that the heart be cftab- 
liihed with grace. We ought not indeed to be ftiff 
and inflexible in our own fentiments and ufages, 
merely becaufe they are our own. We fhould give 
lip former opinions, and adopt others, when evidence 
is offered fufncient to juftify the change. But then a 
ficklenefs of temper, a versatility of fentiment, a dif- 
pofition to fall in with every novel opinion, and to fol- 
low every impulie of fancy, is utterly unbecoming a 
Chriftian. Such unfteadinefs indicates either the 
want of competent knowledge, or the want of any 
fixed principles in religion. 

Amidst the various opinions which are propagated 
and maintained, an honeit chriftian, I am fenlible, 
may often be perplexed to determine what is truth. 
But then, I would obferve, it is by no means necef- 
fary, that he fhould be able to anfwer every argument 
adduced in fupport of error. There are certain great 
and leading principles, in which every chriftian mult 
be fuppofed to be fettled ; and by thefe he may try the 
do&rines propofed to him, and judge whether they 
are of God. 

There are two grand points which the gofpel al- 
ways keeps^ in view. One is the indifpenlible ne- 
ceffityof holinefs in heart and life, in order to eternal 
happinefs. The other is, our entire dependence on 
the grace and mercy of God, through the Redeemer, 



C 45 ) 

for pardon, falsification and glory. Every man, 
who profeffes to be a Chriftian, mull be fuppofed to be 
fettled in thefe grand points. The man, who imag- 
ines that he is not indebted to, nor dependent on a 
Saviour, or that there is no need of a conformity to 
his holy pattern and precepts, in order to final falva- 
tion, can, with no confiftency, pretend to be a 
chriftian. 

All fuch doctrines, as plainly contradict either 
of thefe principles ; fuch, on the one hand, as exalt 
men above a dependence on Jefus Chrift, and the in- 
fluences of the divine fpirit ; and fiich, on the other 
hand, as confound the difference between virtue and 
vice, and obftru£t the influence of the divine com- 
mands, muft be rejected, whatever fpecious argu- 
ments may be urged in their favour. 

2. Let us maintain a conftant, devout attendance 
on the appointed ordinances of Chrift. 

If we carelefsly neglect thefe, we contradict the 
dehgn of a church, and our own character as mem- 
bers of it. 

Christians are bound to attend on all ordinances, 
one as well as another. The gofpel makes no diftinc- 
tion. The primitive Christians continued ftedfaft in 
the apoftles' doctrine and fellowfhip, and in breaking 
of bread, and in prayer. 

There are among us fome, who profefs the relig- 
ion of Chrift, and who, by their regular attendance 
at the fandtuary , as well as by their general converf.i- 
tion, exprefs a regard for the religion which they pro- 
fefs ; but yet abfent themfelves from the Lord's table. 
Such was not the practice of Chriflians in f he apof- 
tolic times. The celebration of the fuppex was then 
F 



C 46 ) 

a part of the dated worfhip of the Lord's day; ami 
in this, as well as in other parts, all profeffors joined. 
They continued ftedihftin fellowship with the apof- 
ties, as well by breaking bread, as by prayer and 
doctrine. The difciples at Troas, we are told, came 
together, on the fh ft day of the week, not only to hear 
Paul preach, but alfo to break bread. 

I urge none to come blindly, or againft his con- 
fcience, to the holy table. Every one muft judge for 
himfelf, and be perfuaded in his own mind. One 
man cannot fee with another's eyes, nor aft on anoth- 
er's faith. But then, it is a plain fait, Chrift calls all 
to be his difciples, and commands all his difciples 
to fhew forth his death by an attendance on his flip- 
per. And therefore, fuch as are hindered by fcru- 
ples concerning their fitnefs, muft not make them- 
fdves eafy with them, but take pains for the removal 
of them. They muft feek light, that, if they are in an 
error, they may rectify it ; and if they are under fin, 
they may repent of it. They muft humbly apply to 
God for his grace to lead them into truth, and to puri- 
fy their fouls ; and whatever doubts they have about 
a particular ordinance, they muft diligently attend on 
all thofe means which they think themfelves warrant- 
ed to ufe. ' The meek, God will guide in judgment ; 
the meek he will teach his way.' 

3. We are called to brotherly love, peace and 
unity. 

The gofpei urges love as the bond of perfe£lncfs, 
as a virtue of the firft importance. Paul, in his epif- 
tles to the churches, never forgets to recommend to 
them, that they be joined together in the fame mind- 
that they fpeat the fame things— that they have the 
fame Jove- $iat there be no divifions among them— 



C 47 ) 

that they avoid fuch as ca&fo divifions and offences. 
To fhew how efllntiai unity is to the being of a 
church, he compares it to a houfehold, which fubfifts 
by love, and in which all the members have one inter- 
eft, and are guided by one head — To a building, all 
the parts of which arc framed andcompacled togeth- 
er — To a natural body, all whpfe limbs are animated 
by the fame vital principle, and feel for each other. 

Brotherly love is an extenfive grace. It is not 
confined to thofe of our own fociety ; but reaches to 
ail Chriflians, and Chriftian focieties in every place. 
The apoftle wifnes grace and peace to all, who, in 
every place, call on the name of Jefus. We are to 
confider all as our brethren, who appear to hold the 
cflentials of the Chriftian faith, and to maintain a prac- 
tice agreeable to it ; and to all fuch brotherly love 
muft extend. If our love reaches no farther than to 
thofe of our own feci, or thofe who ufually worfhip 
with us, it is only a party fpirit ; it has nothing cf the 
nature of Chriftian love. 

Against fuch a contracted idea of love, the apof- 
tle, in our context, carefully guards us. ; It has been 
declared to me,' fays he, ' that there are contentions 
among you. Every one of you faith, I am cf Paul, 
and I of Apollos, and I cf Cephas, and I of Chrift.' 
They were puffed up for one teacher againft another. 
One admired this preacher ; another that ; and anoth- 
er a third ; and, by their party attachments, railed 
troublefome difputes and dangerous contentions in 
the church. But, fays he, 4 Is Chrifl divided?' 
Were ye not all baptized in his name ? Have ye not 
all profeffed his religion ? Why then run ye into par- 
tics, as if Chrifl: was divided ? Was Paul brdcified for 
you ? Why fay ye, ' we are of Paul ;' Do ye exptxl 



C 48 } 

falvation through him ? He was not crucified for you, 
He only preaches Chrift crucified ; and Peter and 
Apollos do the fame. ' Or were ye baptized in the 
name of Paul ?' Do ye imagine that baptifm was de- 
figned to form you into diftindt fefts ? or that every 
one ought to follow the minifter who baptized him, 
in oppofition to. others ? And do ye think, that ye 
ought to love and efteem, as brethren, thofe only 
who are baptized by the fame apoftle, or in the fame 
place and manner as ye were, as if ye were baptized 
into the name of the man, who baptized you ? No, 
ye were baptized in the name of Chrift, and are be- 
come members of his body, and, therefore, ye are the 
brethren of all Chriftians, by whomfoever baptized ; 
for ye are all baptized into one body. 

You fee, that baptifm, a Chriftian profeffion, and a 
relation to a particular church, are not defigned to 
unite one company of Chriftians here, and another 
there, in oppofition to each other ; but rather to unite 
the whole Chriftian world. This then, and this only, 
is true Chriftian love, which extends its good wifhcs 
to the whole houfehold of faith ; regards, as Chrift's 
difciples, all who, in every place, call on his name ; 
and purfues, not merely its own private ends, but the 
general intereft of Chrift's kingdom, and the common 
welfare of his fubje£ts. 

True Chriftian love to thofe of our own fociety 
cannot ftop fhort of a general love of faints. The 
love of the brethren, as fuch, is a love of their holy 
and virtuous character ; and if, on this account, we 
love our neareft brethren, for the fame reafon we fhall 
love all, who exhibit the fame chara&er. The good 
Chriftian defires the prevalence of religion every 
where ; he would rejoice that all men were virtuous 



t 49 ) 

tftnl happy. He will not, therefore, purfuethe relig- 
ious intereft of his own community, family or perfon, 
Sri ways prejudicial to the general intereft of religion. 
He will not confult merely his own edification, or that 
of thofe with whom he is immediately connected ; 
but will feekthe profit of many, that they maybe 
iaved. 

This love of the brethren leads to a more general 
love of the human race. Chriftians are required ' to 
add to their brotherly kindnefs charity ;> ; to increafe 
and abound in their love one toward another, and 
toward all men.' 

One who loves the brethren, becaufe they have the 
temper and obey the laws of Chrift, muft be fuppofed 
himfelf to have the fame temper, and to obey the fame 
laws. Chrift exemplified, and has enjoined a univer- 
fal philanthropy. He did good to enemies, as well 
as friends ; he prayed for his crucifiers, as well as 
Tor his difciples : and he has enjoined on us the fame 
extenfive benevolence. 

Whatever pretenfions we make to Chriftian fel- 
lowfhip, if our love is confined to any particular com- 
munity, or even to Chriftian profeffors, and does not, 
infuitable expreffionsof meeknefs,goodneis and mod- 
eration, extend itfelf to others ; it is not that love of 
the brethren which Chrift enjoins ; for where is broth- 
erly kindnefs, there will be charity. The brotherly 
love, which Chrift has taught, will make us meek 
and gentle toward all men. It will tame and fofteu 
the paffions, correct and fweeten the temper, and dif- 
poie us to fhev kindnefs to all men, whether they be 
Chriftians or heathens, good men or fmners. 
G 



( 50 ) 

4. As members of the church of God, we are call- 
cd to an exemplary holinefs. 

Christ gave himfelf for the church, that he might 
fen&ify it, and finally prefent it glorious. We are 
called to be faints ; feparated from the world, that 
we may be a peculiar people, zealous of good works ; 
placed under gofpel light, that we may be the chil- 
dren of God without rebuke, in the midit of a crooked 
and perverfe nation, fliining among them as lights in 
the world. The honor of religion, and our own pro- 
feffion, oblige us to walk circumfpectiy among men. 
Thofe, whom the apoftles admitted to their fellow- 
ship, were exhorted to keep themfeives from an un- 
toward generation. The loofe and unguarded con- 
verfation of Chriftian profeffors, gives occafion to 
others to fpeak reproachfully of religion itfelf. They 
are, therefore, to walk in wifdom toward them who 
are without ; to provide things honeft in the light of 
all men, that the enemies of truth may be put to 
filence, having no evil thing to fay of them. 

5. Let us exercife a mutual watchfulnefs in our 
Chriftian relation. 

We are called into this relation, that we may by 
loveferve one another, and be fellow workers to the 
kingdom of God. Let us be ready to receive, as 
well as to give, counfel and reproof, as there is occa- 
fion ; and in this imperfe& ftate occafions will be 
frequent. Much allowance is indeed to be mace for 
human weaknefs, for mifapprehenfion, and for wrong 
report. We expert fuch allowance from our breth- 
ren, and they are mtitled to it from us. Too great 
forwardnefs to remark, and too hafty a seal to reprove 
every trivial fault, and every unguarded action in our 



( 51 J 

brethren, will tend rather to vex, than reform them ; 
rather to hurt our influence, than to mend their tem- 
pers. Reproof is a delicate matter. It is not to be 
omitted, when occafion calls for it ; but it fhoukl be 
given with tendernefs and prudence, that it may be 
received with meeknefs and gratitude, 

6. OuRfubje6t reminds us of the duty which wc 
owe to our youth. 

If the children of profeffing Chriftians are within 
God's vilible church, they are entitled to our particu- 
lar notice and regard. Though it fhoukl be conced- 
ed, that baptifm denominates them members of the 
catholic church only, and they become not members 
of any local church, till, by their own act, they join 
themfelves to it, yet there is a duty which that church 
peculiarly owes to them, in which they were public- 
ly given up to God, of which their parents are' mem- 
bers, and under the immediate infpe£tion of which 
they live and adt. If they are members of the church 
at large, thofe Chriftians, among whom providence 
places them, and who are witneffes of their conduct, 
are efpecially bound to watch over them. 

We ought then to admonifh and reprove them, 
whenever we fee them behave in a manner unfuita- 
ble to the relation, which they bear to Chrift ; to re- 
buke their levity, impiety and profanenels, that we 
may reftrain them from making themfelves vile ; to 
put them in remembrance of the {acred obligations, 
which they are under ; and call their attention to that 
folemn day, when every work will be brought into 
judgment.. 

While they are under the immediate government 
of parents or others, it becomes us, in the moll: tender 
and friendly manner to give thofe, who have the 



( 52 ) 

care of them, information of their rnifbchaviour, when 
it is grofs and repeated, and appears to proceed from 
a perverfe difpofition. If Chriftians would thus aflift 
each other in the government of their families, at the 
lame time exhibiting an example worthy of their 
chara£ter,,much fervice might be done totherifing 
generation, and to the general intereft of religion. 

When youth have arrived to competent age, it 
would be proper that the church, as a body, fhoulcl 
deal with them for open immoralities, obftinately 
perfifted in againft more private admonitions ; unlefe 
they difavow their relation to the churchy and her au- 
thority over them. In this cafe fhe may, in a formal 
manner cut them off from among their people, and 
declare them no longer under her care. 

7. Our fubjeft deferves the ferious attention of the 
youth. 

My children ; God, in his good providence, has 
ordered the place of your birth and education, under 
the light of the gofpel, within his church, and in Chrif- 
tian families. The moft of you have been folemnly 
dedicated to God in baptifm, and have received the 
vifible feal of his covenant. See then, that you walk 
worthy of the privileges to which you are born, and 
of the character which you bear, as God's children, 
fet apart to.be his. Receive, with filial reverence and 
obedience, the inftrutlions and counfels of your par- 
ents, who have bound themfelves to God for your 
virtuous behaviour. Attend on the appointed means, 
of reiigious knowledge, converfe with the holy fcrip- 
lures and other inftruclive books, fericuily regard the 
xtated fervices of the ianttuary, and endeavour in the 
ufe of thefe advantages to become wife tofalyation, arid 



C 53 J 

to furnifli yourfelves unto every good work. As yon 
have been coafecrated to God, live to him. Be not 
conformed to this world, but be transformed by the re- 
newwg of your minds. Let your hearts be impreffed 
with a fcnfe of your (infill and helplefs condition ; look 
to Jefus as the only Saviour of a loft and guilty world : 
go to God in his name, and humbly implore the re- 
newing and fan&ifying influences of his holy fpirit. 
Make an actual dedication of yourfelves to God 
through Jefus Chrift, deliberately refoiving on a eourfe 
of pure religion, and let all your converfation be .as be- 
comes the gofpel. Keep up a daily correspondence 
with God in fecret. Think and fpeak of him with rev- 
erence, detefting and avoiding every ibtcies of profan- 
ity. Ceafe to hear the inftructions which caufe to err 
from the words of knowledge. Entertain no licen- 
tious opinions, fuch as would encourage vice or pac- 
ify the confidence under guilt. Say to evil doers, de- 
part from us, for we will keep the commandments of 
our God. Flee youthful lufts, and follow after right- 
eoufnefs, faith, charity, peace, with them who call on 
the Lord out of a pure heart. And reft not till you 
have aftually taken the covenant bonds on your- 
felves, by a public profefiion of religion, and have 
come up to all gofpel ordinances. Do not this railily 
and thoughtlefsly, but humbly and ferioufly, in the fear 
of God, and in obedience to him. Think not that 
you have a right to live at large. You are bound to 
confefs Chrift ? s name before men, and to fubmit to 
the government of his church, It was foretold by 
the prophet, that, when God fhould pour out his fpir- 
it on the offspring of his people, one would lay, I am 
the Lord's, and another would fubferibe with his 
hand to the Lord. Thus the church would increafe 



C & ) 

by the accefiion of the young ; her fons would come 
from far. and her daughters be nurfed at her fide. 
You cannot be laid to have fulfilled the obligations 
of your baptifm, fo long as you live in a careieis neg. 
lect of any erf the ordinances of Chriit. There is 
reafon to believe, that, in the inftitution of the fupper, 
Chriit had a primary regard to the young, who were 
always the objects of his particular attention. This 
ordinance was militated immediately after the cele- 
bration of the paifover, which was a figure of the fuf- 
fering Saviour. In allufion to that feftival. Chriit is 
called ourpaffover id for us. And in at 

luflontc -.iner jr. v. - pallbver was. eaten, 

we are req:; ■ c": the holy fuj 

hot wh ' en :/ ' r-\ 

the breaa : 

thefhecial re 

« bi in time to come s : hat 

fiiec ' The parent might thence 

take occailcn tc inftruflt die:; 

- : .:_ or Irngly the ycuth were to 
attend o -./ in he appointed place, as fboh 

as they were able to bring an r ■■ their band. 

Now if the flipper fucceeds in Ihe place of the paiTo- 
ver, was not this one intention of it. that the young, on 
feeing thisfervice, might be led to inquire, what was 
meant by it, and thus open the way for inftruction in 
the glorious redemption by Jefus Chriit. Come then* 
my children, attend a feftival appointed for you. 
Here behold what your affectionate Saviour has done 
and foffored for flich loft and helplefs creatures as ycu>. 
Behold, admire and love ; finite your breaftsand re- 
turn with new fentiments of the evil of your fins, and 
ftew refohuions of future obedience. Rememher 



C 55 ) 

that all ordinances, and this in particular, were infti* 
tuted as means of promoting a holy life ; and let ev- 
ery one^ ivbo nameth tee name of Christ, depart 
from iniquity. 

8, The invitation given to the young fliall now be 
addreffed to others. Come, join yourfelves to the 
Lord in a perpetual covenant, which (hall not be for- 
gotten. 

The Son of God has come down from Heaven, 
and has purchafed a church with his own blood. 
Here he offers that falvation which guilty mortals 
need. He prefcribes the terms on which it may be- 
come yours. He has appointed ordinances, in the 
ufe of which you may be made meet for the enjoy- 
ment of it in Heaven. He has particularly militated 
the ordinance of the fupper, to remind you of his dy- 
ing love, and the rich blefnngs purchafed by his 
blood. He has required your attendance, to awaken 
your remembrance of him, warm your love to him, 
and ftrengthen your faith in him. 

Have you any fenfe of your guilt and unworthi- \ 
nefs, and of his wonderful goodnefs and love ? Any 
defire to become conformed to his image, attempered 
to his gcfpel, and entitled to his falvation ? Any 
gratitude to your Divine Benefactor for all the great 
things which he has dene and fuffered for you ? Any 
purpofe of heart to honor and obey your glorious Re- 
deemer and Lord? Any concern to promote peace 
and unity among his difciples, to excite and encour- 
age them to love and good works, and to advance 
general intereft of his kingdom ? Then come 
and confefs his name, declare your regard to his relig- 
ion, fubferibe with your own I and, to him, attend on 
the ordinances of his houfc, walk in feUowfhip 



( 56 ) 

with hisprofeffed difciples, join your influence to pro=- 
mote his caufe, and fhew by your holy converfation, 
that you really believe, and heartily love the religion 
which you profefs. 

To conclude, let us all unite our endeavours to 
make Chrift's church glorious. Let us as workers 
together with Chrift, and with one another, contribute 
in our refpe£live places, and according to our feveral 
abilities, to edify and enlarge it. Let us not content 
ourfelves with appearing as members of the vifible 
church here below ; but be concerned to become 
real members of the invifible church above, that 
when the time of our departure is come, we may go 
to Mount Zion, the city of the living God, the heav- 
enly Jerufaleiti, to an innumerable company of an- 
gels, the fpirits of juft men made perfect, the general 
alfembly and church of the firfl bom, whofe names 
are enrolled in Heaven. 



THE END. 



wmxmflfimrC 



www 



m^ltf 



life 



K w y m 









RT^SSSM^V* 



ww 



Sffi8WffiB& 



Deacidified using the Bookkeeper proa 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 

PreservationTechnoiogies 

A WORLD LEADER IN PAPER PRESERVAT10W 

Cra-_ A 16066 

(724) r :- 



A*V'~% 






-a*: ; 






™ CSS) 






f&.MQitf^J, 



m®£zmm 



a*/* 



ifV^JM 






3RARY OF CONGRESS 



i i i 



017 458 478 3 



